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Anil Kumar Cheeta

Hinduism is the Only Dharma in this multiverse comprising of Science & Quantum Physics.

Josh Schrei helped me understand G-O-D (Generator-Operator-Destroyer) concept of the divine that is so pervasive in the Vedic tradition/experience. Quantum Theology by Diarmuid O'Murchu and Josh Schrei article compliments the spiritual implications of the new physics. Thanks so much Josh Schrei.

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Adi Shanaracharya was one of the most prominent teachers of the Vedanta philosophy and one his major contributions was his commentary on the Bhagavad Gita. The foundational principles of the Gita were prescribed by him in simple terms, as stated below.

na yogena na sāṃkhyena karmaṇā no na vidyayā.

brahmātmakabodhena mokṣaḥ siddhayati nānyathā..

न योगेन न सांख्येन कर्मणा नो न विद्यया.

ब्रह्मात्मकबोधेन मोक्षः सिद्धयति नान्यथा..

Purify Your Heart

The core summary of the principles of the Gītā is that man should perform all his tasks and duties with a positive frame of mind with an attitude of detachment towards the rewards of his tasks. This attitude toward work will help him purify his inner being or heart. The only way to purify the heart is to perform work while removing the expectation of rewards from the psyche. Until and unless the heart is purified, man will not develop the burning desire to know the truth - and without this burning desire to know the truth, it is impossible to develop the desire for moksha or liberation.

After the heart is purified, vivek or inner knowledge arises in the man of truth. The development of viveksimply means the ability to distinguish between the transitory (or variable) and the eternal (or absolute). All the constituents of the world are transitory (or variable), and only the aatmaa, which is separate from these constituents, is eternal (or absolute). When one can experience this truth, their vivek gains immense strength. This strong sense of vivek leads to the development of true detachment towards the world in the seeker’s heart.

Man’s progress towards the strengthening of true renunciation is not possible until he becomes detached towards the attainment of happiness and pleasure - in this world and beyond. Renunciation is the primary path to moksha or liberation - and it is through renunciation that sham-, dam-, titeeksha- and karma-liberation are made possible. It is only after one is liberated from these four elements that the gyana or knowledge which is necessary for attaining moksha arises or dawns onto the seeker. It is impossible to reach the state of moksha without obtaining this gyana in it is the purest form.

The paths which lead to anitya or impermanent results cannot lead one to the state of moksha. One needs to assimilate the knowledge that man and the supreme brahman are one and the same, before one can move towards moksha. The complete understanding of this truthful knowledge is indeed the state of moksha.

The apparent (false) distinction between man and brahman is because of nature. The removal of this falsehood is only possible by the dawn of knowledge or gyana. Those who believe otherwise remain trapped in the realm of maya or ignorance. And that maya is the cause of a lot of confusion and misery. It is neither the truth - nor is it the untruth - but it is the abode for dvaita or the philosophy which separates man and brahman.

That is why it has been deemed as unattainable. The truth is that maya is also deception. Since untruth cannot be created from truth and truth and untruth can never meet - this means that untruth has no inherent strength. Hence the world is indeed imaginary and dream-like in nature.

Bhagwan Shankaracharya is the preacher of the path of liberation and nivritti. He has prescribed that theGita is the primary path or means for obtaining nivritti. According to him, it is not possible to obtainmoksha without committing to sanyasa. This is his repeated teaching. One must keep in mind that Shankaracharya preaches that the path of action or karma is necessary for the purification of the heart and mind.

Shankaracharya does not believe that everyone is deserving of or is entitled to the path of sanyasa. The true sanyasa is that in which one does not deliberately give up or relinquish his possessions ; instead, just like a ripened fruit naturally falls from the tree, the man of sanyasa also becomes automatically detached from the world when his time is ripe. Does one need to wait for instructions on when to release a ball of golden hot metal from his hands?